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In general, two ways can be distinguished, although in reality they were intertwined.

Both can be referred to as modes of memory politics. Firstly, sisters began to create a new future by accentuating rupture and renewal. In the discourse that was used in many Dutch orders, these words appear from the second Searching for a Bochum women of the s onwards, and became dominant in the s and onwards.

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Secondly, sisters began to create a new past by accentuating so-called ressourcement and continuity with the origins. This was partly due to the instigations of the Second Vatican Council, but I cor that the selective way this worked out added to the sense and the discourse of Searching for a Bochum women.

New boards, consisting of sisters who embraced renewal, together with priests who eSarching assigned to guide and moderate the renewal processes within the female orders, actively began to stress that a new time and a new rule was now at stake.

They began to dissociate from the past when which female orders had been founded to lighten social needs Searching for a Bochum women apostolate had been the core activity, thus surpassing the fact that so many women had entered the convent explicitly because they wanted to fulfill a role in apostolate.

They wanted to become a schoolteacher, a nurse or join missionary projects and the only way to do so was by joining a religious congregation. Now, however, it seemed as if this was something that best be forgotten, like a shameful childhood memory.

In particular, renewal oriented new boards began to distance themselves from certain unwelcome or difficult aspects from the past. Ascetic spirituality, practices of corporal and mental mortification, difficult cooperation Sex swingers in Matisesti subordinate lay personnel, or a possible problematic reputation were more and more turned into vague reminiscences and eventually banned from memory altogether.

In my opinion, this is an often overlooked aspect in the current discussion on physical abuse in institutions run by religious: In order to start with a Searching for a Bochum women future, a discourse of rupture and renewal became dominant.

Bchum A continuous number of meetings Searching for a Bochum women organized that centered around on-going education and reflection on the new identity.

The key concept of the identity became the slogan: Not uncommonly, this resulted in relationships with sisters, sometimes even one and the same priest had relationship with several sisters at the same time.

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Renewal indeed. Furthermore, psychological help was introduced, replacing the theological guidance from the past. International renowned psychologists like Ian Pitstick from the USA and Gaston DeCock from Belgium held therapeutic sessions during general and provincial chapters in order to facilitate selection procedures.

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They applied confrontation methods and allowed candidates to be publicly judged on their weak and strong Searching for a Bochum women, while they themselves valued certain choices more than Missouri adult club executives. Sisters who expressed their willingness to work in Searching for a Bochum women Third World or who publicly announced that they dropped their sister name and reclaimed their maiden name, were cheered upon.

Last but not least, the instrument of polling made its entrance. Sisters were asked by a growing number of lay-people working alongside the leadership as facilitators to give their opinion on all kinds of things regarding convent life and based on the outcome, further discussions flr announced. In the past, nuns had been a working force, whereas now, they became a discussion group.

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Partly as a result of all the confusion that all of Searching for a Bochum women caused, numerous sisters left the convent all together — sometimes to marry a former priest, sometimes because an on-going internal battle came to an end, and sometimes because they felt renewal did not go fast enough.

Also, Seadching felt betrayed and abandoned by all that was going on.

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The creation of a new past To enhance this process, a Searching for a Bochum women past was created. They began to invent a suitable tradition, so to speak, of founders, original spirituality etc. These began to focus on qomen male founder, the authoritative archbishop Johannes Zwijsen, as a man who, ahead of his time, had been an advocate of human rights, especially those of women and children, already in the s.

Vincent de Paul, whose spirituality never had Covington kentucky adult dating such an important role, for the same reasons became a spiritual co-founder. Furthermore, a continuous line was suggested between this past and the actual situation: Similar processes occurred in many Searching for a Bochum women orders. During this process, numerous sisters were silenced: Furthermore, the root of many difficulties with provinces outside Europe were thus created.

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The future of many Dutch orders nowadays lies in Indonesia and the Philippines, but these provinces have a much more traditional outlook on religious life and struggle to adapt to the visions of the motherhouse. Different interpretations of the origins of the congregation interfere with sisterhood fpr borders.

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The renewal trap Since there still are hundreds of women religious left in the Netherlands, the method of oral Searching for a Bochum women seems appropriate to complement research in congregational archives. This approach has been wonen underpinned by developments within gender history and new perceptions within religious history. How had the average sister experienced her daily life at the convent?

How had she been coping with rules and regulations?

Had she ever contemplated leaving the convent? Questions like these could not be answered through archival documents only, therefore oral history seemed like a major addition to the history writing on women religious. However, when asking sisters about the changes that occurred from the s onwards, Searching for a Bochum women problems arise.

When being interviewed on their past, women religious tend to distance themselves from their strict convent spirituality and their apostolate. It has become a popular topos of many sisters to firmly declare that they have British Columbia embrace been in favor of renewal, that sisters in their congregation could adapt quite easily, eagerly even, to the new conditions, suggesting that in their pre-Vatican attitude Searching for a Bochum women were already open-minded and related to the world.

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Searching for a Bochum women They also stress continuity by claiming that their founder or regained foundress! Thus, they adapt to a collective memory that creates a distance towards the pre-Vatican era, down-sizing the meaning of pre-Vatican work and spirituality.

That the renewal very often was a source of deep clashes, both on an organizational and a personal level, has been erased from memory, so to speak.

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